Catholic Commentary
Abraham's Intercession and God's Healing
17Abraham prayed to God. So God healed Abimelech, his wife, and his female servants, and they bore children.18For Yahweh had closed up tight all the wombs of the house of Abimelech, because of Sarah, Abraham’s wife.
Genesis 20:17–18 describes Abraham's intercessory prayer that heals Abimelech, his wife, and his servants of infertility caused by God to protect Sarah's status as bearer of the covenant promise. The passage establishes the prophet's primary role as intercessor before God rather than merely as a messenger from God.
Abraham prays for the man he wronged, and God heals him—revealing that the prophet's first calling is to stand between the guilty and God's justice, asking for mercy.
Typological and Spiritual Senses
In the allegorical reading favored by the Fathers, Sarah — whose name means "princess" — is read as a figure of the Church, the Bride whose honor God protects against all violation. Abimelech's household, closed in barrenness until the prophet's prayer opens it, may be read as the Gentile world, spiritually infertile apart from the intercessory mediation of God's covenant people. Abraham's prayer that restores life foreshadows Christ's own intercession (Heb 7:25), through which the Church — herself once barren — becomes the mother of multitudes (Gal 4:26–27; cf. Isa 54:1).
Catholic tradition illuminates this passage at several intersecting levels.
On intercessory prayer: The Catechism teaches that "from the time of Abraham, intercession — asking on behalf of another — has been one of the primary forms of prayer" (CCC §2635). Abraham's prayer here is the paradigmatic instance: the righteous man standing between the guilty and divine justice, not to circumvent that justice but to obtain mercy within it. St. John Chrysostom (Homilies on Genesis, Homily 46) marvels at this reversal — the one who sinned through fear is now entrusted with the prayer that heals — and sees in it God's mercy toward Abraham as much as toward Abimelech. God restores Abraham's prophetic dignity even before Abraham has fully restored Sarah's.
On God's sovereignty over life and fertility: The Catechism affirms that God is the Lord of life "from its beginning until its end" (CCC §2258). Verse 18's declaration that Yahweh had closed the wombs is a blunt assertion of divine sovereignty over human generation — a sovereignty that Catholic tradition has consistently defended against any purely materialist account of fertility. Hildegard of Bingen, commenting on the wonders of generation, saw in such passages the evidence that God's creative power works through but is never exhausted by natural causes.
On prophetic intercession as priestly mediation: The identification of Abraham as nabi' (prophet) in v. 7, operative in his prayer here in v. 17, anticipates the Mosaic and Aaronic mediation and, ultimately, the one High Priest who "always lives to make intercession" (Heb 7:25). The Second Vatican Council's Lumen Gentium (§8) describes the Church as continuing Christ's prophetic and priestly offices — including, notably, the work of intercession for the world.
This passage offers a bracing corrective to a privatized view of prayer. Abraham prays not for himself but for a man he has wronged — and the prayer is heard. Contemporary Catholics are invited to examine whether their intercessory prayer extends beyond their own circle to those they may have harmed, or to those outside the visible boundaries of the Church. The passage also speaks powerfully to those experiencing infertility or any form of fruitlessness — spiritual, vocational, relational. God is named here as the One who both closes and opens wombs; nothing is beyond His sovereign care. Rather than reading barrenness as divine abandonment, the Catholic reader is invited to hold it within the larger narrative: Sarah's own womb was "as good as dead" (Rom 4:19) before it became the source of a nation. Couples suffering infertility, priests whose ministry feels fruitless, parents estranged from children — all find in Abraham's prayer a model: bring the barrenness before God, persist in intercession, and trust the One who opens what is shut.
Commentary
Genesis 20:17 — "Abraham prayed to God. So God healed Abimelech, his wife, and his female servants, and they bore children."
The Hebrew verb used for Abraham's prayer (wayyitpallel) is the standard term for intercessory petition and carries with it the weight of a formal act of turning toward God on another's behalf. What is theologically striking is who is praying and for whom. Abraham — who had endangered Sarah through his deception (vv. 1–2) and who therefore bears moral responsibility for Abimelech's predicament — is the very one through whom God chooses to deliver the healing. This is not incidental. God has already told Abimelech in a dream (v. 7): "He is a prophet, and he will pray for you." The word nabi' (prophet) appears here for the first time in all of Scripture, and it is applied to Abraham precisely in connection with his intercessory function. The prophet's primary vocation, as this passage reveals from the start, is not only to speak from God to the people, but to speak to God on the people's behalf.
The triad of recipients — Abimelech, his wife, and his female servants (shiphchot) — is carefully inclusive. The curse of barrenness had spread through the entire female population of the household. God's healing is equally comprehensive. The phrase "and they bore children" (wayyeledu) confirms that the restoration was total: not merely the lifting of a symptom, but the full return of generative life. The healing thus carries a creational resonance — the re-opening of wombs echoes God's original creative act of making humanity fruitful (Gen 1:28).
Genesis 20:18 — "For Yahweh had closed up tight all the wombs of the house of Abimelech, because of Sarah, Abraham's wife."
This verse functions as the narrator's explanatory aside, delivered in the pluperfect — the affliction had already been in effect before the healing of v. 17, providing the backstory to God's urgent intervention. The verb atsór atsár is an emphatic double construction ("closed up tight" or "had utterly closed"), underscoring the totality and divine intentionality of the infertility. This is not accident or natural misfortune; it is direct divine action.
The specific motive — "because of Sarah, Abraham's wife" — is crucial. The covenant promise depends upon Sarah conceiving Abraham's son (Gen 17:16–19). Any ambiguity about Sarah's status — had she been taken into Abimelech's harem? — would threaten both the legal integrity of the promised heir and the purity of the covenantal lineage. God's closing of the wombs of Abimelech's house is therefore a protective sign: it preserves the inviolability of Sarah as the vessel of promise before her miraculous conception of Isaac (Gen 21:1–2). The barrenness of Gerar is the shadow side of the imminent fruitfulness of Sarah.